I have the authority of Diodorus, as well as that of Lactantius,2 who both assert that the Egyptian mysteries were like those of Eleusis and indeed Demeter was worshipped in Phocis under her original name of Isis, and esteemed very sacred.3 But the Egyptian Isis appears to have a double reference-both to the earth as the mother of all, and particularly of Osiris; and also to the first of womankind, Proserpina, as also, in a secondary sense, the mother of mankind. We find Isis mentioned by several authors, whom we shall have occasion by and by to cite, as Proserpine: and we find accordingly, in the Egyptian theology, no other personage to represent the latter, at least in the less arcane rites. But we have another deity-Osiris. He was the son of Isis or Demeter (i. e. of the earth): he may be identified with Protogonus, the first-born of mankind, whom Orpheus addresses Πρωτόγονον καλέω, διφυή, μεγαν αιθεροπλαγκτον, "I invoke Protogonus, the first of men; him who was of a twofold state, or nature; who wandered at large under the whole heavens, enclosed in an ovicular machine.' Thus Bryant renders it. But his translation of Noyen, egg-born, is one of that sort of applications, which are, I am sorry to say, too often made in researches of this kind. Every one knows that the egg was a symbol of the world (ovum mundanum); and all that the term can be made to signify is, that he was born of the earth-terrigenus, that he was the son of Isis or Demeter. The more particular representative of Osiris in the Grecian theology was Dionusus, or Bacchus, or Iacchos.5 He was said to be the son of Isis. And as a proof of the connexion of Dionysus with Proserpine, we find him styled 6 1 Την μεν γαρ Οσιριδις τελετην τη Διονύσου την αυτην είναι, την δε της Ίσιδος τη της Δημητρος ὁμοιοτατην ὑπαρχειν, των ονοματων μονον ενηλλαγμενων. Diod. Sic. lib. i. p. 107. 2 Sacra vero Cereris Eleusiniæ non sunt his dissimilia. Nam sicut ibi Osiris puer planctu matris inquiritur; ita hic ad incestum patrui matrimonium rapta Proserpina. Lactant. lib. i. p. 96. 3 Pausanias says that there was in Phocis αδυτον ἱερον Ισιδος, ἁγιωτατον, όποσα Έλληνες θεῳ τῇ Αιγυπτια πεποιηνται. He goes on to describe her worship. Phocica, cap. xxxii. 4 Orpheus, Hymn. v. 5 Όσιρις δε εστι Διονυσος κατ ̓ Ἑλλαδα γλωσσαν. Herod. lib. ii. p. 165. Diod. Sic. lib. i. supr. cit.—Όθεν Έλλησι δόξαι Διονυσῳ τον αυτον ειναι. Plutarch. de Isid. et Osir. p. 264.—Oσipis Alyvπtioti å Alovvσos. Eustath. in Il. T. p. 391.Οσιρις· τουτον οἱ μεν λεγουσιν ειναι τον Διονυσον· οἱ δε αλλον, ὃν ὑπο Τυφωνος δαιμονος εσπαραχθαι. Suidas. 6 Ἱστορειται δε και Ισιδος υἱος ων ὁ Διονυσος ύπο Αιγυπτιων. Plutarchus de Iside et Osiride, p. 270. 2 pre-eminently Kopoç as she was Kopy terms which might be justly applied to the primitive pair during their stay in Paradise. This application is also confirmed by their relationship to each other they were naturally brother and sister; they were also as man and wife.' But this point is best illustrated from the Latin writers. The rites of Demeter, Proserpine, and Dionysus, which were indeed the most ancient, most general, and, originally, almost the sole rites of the gentile world, were very early introduced amongst the Italic nations. Amongst these people, Proserpine and Dionysus were worshipped as Libera and Liber, as the daughter and son of Ceres.3 The former, Cicero tells us, was the same as the Proserpine that was ravished from the fields of Enna.4 And it is remarkable that the temple that was dedicated by the dictator Posthumius, and which, according to Tacitus, was sacred to Ceres, Libera, and Liber, is called by Dionysius of Halicarnassus a temple dedicated to Demeter, Proserpine, and Dionysus. The three are mentioned in connexion several times by Livy. Hence then we see why the mysteries of Dionysus were connected with those of Demeter; they were an integral part of them, and rested on the same foundations." 1 Wie steht nun dieser Jacchos-Koros der Persephone-Kore gegenüber? Natürlich zunächst als Bruder; aber auch als Gemahl. Creuzer, Symbol. und Mythol. iii. band, p. 380. 2 Ceres et Libera, quarum sacra, sicut opiniones hominum ac religiones ferunt, longe maximis atque occultissimis cæremoniis continentur: a quibus initia vitæ atque victus, legum, morum, mansuetudinis, humanitatis, exempla hominibus et civitatibus data ac dispertita esse dicuntur: quarum sacra populus Rom. a Græcis ascita et accepta, tanta religione et publice et privatim tuetur, non ut ab aliis huc allata, sed ut ceteris hinc tradita esse videantur, &c. Cicero, Orat. in Verr. lib. v. (Operum, tom. ii.) p. 302. c. Hunc dico Liberum Semele natum, non eum, quem nostri majores auguste sancteque Liberum cum Cerere et Libera consecraverunt; quod quale sit, ex mysteriis intelligi potest: sed quod ex nobis natos liberos appellamus, idcirco Cerere nati, nominati sunt Liber et Libera. Cicero de Nat. Deor. lib. ii. p. 308 E. tom. iv. Et raptam esse Liberam, quam eandem Proserpinam vocant, ex Ennensium nemore. Cicero in Verrem, ix. p. 248. 5 Familia ad ædem Cereris, Liberi, Liberæque venum iret," Livii Hist. lib. iii. cap. 55.-" Ex argento multaticio tria signa ænea, Cereri, Liberoque, et Liberæ posuerunt," Id. lib. xxxiii. cap. 26.-"Et alteram diem supplicatio ad Cereris, Liberi, Liberæque fuit, quod ex Sabinis terræ motus ingens cum multis ædificiorum ruinis nunciatus erat," lib. xli. cap. 28. 6 The Chorus in Sophocles addresses Dionysus, Πολυώνυμε, Καδμείας Νύμφας αγαλμα, και Διος βαρυβρεμετα γενος, κλυταν δς αμφεπεις Ιταλιαν, μεδεις δε παγ His Dionysus, we are told in the fables, whilst yet in his youth, was snatched away by the Titans, and torn to pieces, and his members first boiled and then roasted. Jupiter hurled his thunder at the Titans; and from their ashes sprang the present race of mankind. But Dionysus, by a new regeneration, again emerged, and was restored to his pristine life and integrity. This history was entirely Egyptian. Osiris, we learn from the Egyptian theology, was surprised by the serpent Typhon, torn to pieces, and his members scattered over the whole earth. parent Isis commences a search, lamenting after his remains; which she at length collects together, and encloses in an ark; out of which, in due course of time, Osiris is regenerated. But Osiris was the same personage as Apis; and Apis is represented as being the husband of Isis, i. e. Isis Proserpina, and as having suffered from the Titans the same treatment as Dionysus. The rites of these deities consisted accordingly in first mourning their loss, and afterwards rejoicing at their resurrection. Osiris was known amongst the Phoenicians, in Syria and Cyprus, by the title of Thammuz,' or Adonis. Ausonius, in the following verses, asserts the identity of Osiris, Dionysus, Bacchus, Liber, and Adonis : Ogygia me Bacchum vocat, κοινοις Ελευσινίας ω Βακχευ, κ. τ. λ. Sophocl. Antig. v. 1115. Thus Pindar, Isthm. vii. 3. calls Dionysus, Χαλκοκροτου παρεδρος Δαματερος. Πολυτιμήτοις δε εν έδραις, καθο συνεδρυται τη Δημητρι ὁ Διονυσος. εστι γουν, οίπερ φασιν αυτον Περσεφονης είναι· οἱ δε, τη Δημητρι συγγενεσθαι. Schol. in Aristoph. Βατραχ. 326. 1 Θαμυζ όπερ ἑρμηνευεται Αδωνις. Chronicon Alexandrinum. 2 Αμαθους, πολις Κυπρου αρχαιοτατη, εν ή Αδωνις Οσιρις ετιματο· δν Αιγυπτιον οντα, Κύπριοι και Φοινικές ιδιοποιούνται. Stephan. Βyzant. Οἱ Αλεξανδρεις ετίμησαν Οσιριν οντα, και Αδωνιν όμου κατα μυστικην θεοκρασίαν. Suidas in Διαγνωμων. See the same writer in Ηραΐσκος. δ * Ausonius, Epig. xxix. Plutarch, too, asserts that Adonis was Dionysus-Λεγε ται μεν ὁ Αδωνις ύπο του συος διαφθαρήναι, τον δε Αδωνιν, ουχ έτερον, αλλα Διονυσον είναι νομίζουσι, και πολλα των τελουμένων ἑκατερῳ περι τας εορτας βεβαιοι τον λογον. οἱ δε παιδικα του Διονύσου γεγονεναι, και Φανοκλης ερωτικος ανηρ ὧδε που πεποιηκεν. είδως θειον Αδωνιν ορειφοιτης Διονυσος 2 With Adonis is connected the Syrian Aphrodite, or Astarte. She, we find, was the same as Demeter, or Isis; and Caylus gives us a figure of Venus, of Roman workmanship, in the most common position, and with some of the attributes, of the Egyptian Isis. She was synonymous with Isis, in her twofold representation of Demeter and Proserpine: and accordingly Augustine tells us that Venus was the same as Libera, and gives us several particulars that identify them with Proserpine, &c.3 Lucian gives us a full account of the ceremonies performed at Byblus, in the great temple of the Byblian Aphrodite, in honor of Adonis. At first, he tells us, they mourned him as dead, with the most extravagant lamentations: but the next day they fabled that he had come to life, and celebrated his revival with equal expressions of joy. And they shaved their heads, as the Egyptians did at Apis's death. And such of the women, he says, as would not suffer their heads to be shaved, were obliged to prostitute themselves publicly to strangers for one whole day in the temple: and the wages of their prostitution were dedicated to the goddess. Some of the Byblians, he adds, asserted, that it was the Egyptian Osiris who was buried amongst them, and that all the lamentations and orgies were in honor not of Adonis, but of Osiris: and he proceeds to show that their assertions were true, from the similitude between the rites of these two deities.4 Θαυμασας δε το επι παν ῥηθεν ὁ Συμμαχος, αρα εφη συ τον πατριωτην θεον ω Λαμπρια ευιον ορσιγυναικα μαινομεναις ανθεοντα τιμαισι, Διονυσον εγγραφεις και ὑποποιεις τοις Εβραιων αποῤῥητοις ; η τῳ οντι λογος εστι τις ὁ τουτον εκείνῳ τον αυτον αποφαίνων. Ο δε Μοιραγένης ὑπολαβων, εκ τουτον, ειπεν. εγω γαρ Αθηναιος ων αποκρινομαι σοι και λεγω, μηδενα αλλον ειναι, κ. τ. λ. Plutarch. Συμποσιακων lib. iv. cap. 5. He thought that Dionysus was worshipped by the Jews, because some of the Gentile rites had a little similarity to the Jewish ceremonies, from which they were in great part taken. 1. Το αυτο, την Αφροδίτην και την Δημητραν καλουσι, Tzetzes in Hesiod. Theog. p. 249. And Macrobius observes, Philochorus quoque in Atthide eandem (Venerem) affirmat esse lunam, &c. Saturn. lib. iii. cap. 8. 2 Caylus, Recueil d'Antiquités, tom. ii. plate 5. fig. 2. 3 Liberum a liberamento appellari volunt, quod mares in coëundo per ejus beneficium emissis seminibus liberentur. Hoc idem dicunt in fœminis agere Liberam, quam etiam Venerem putant, quod et ipsas perhibeant semina emittere; et ab hoc Libero eandem virilem corporis partem in templo poni, fœmineam Liberæ. Augustinus de Civit. Dei, lib. vi. cap. 9. 4 Είδον δε και εν Βυβλῳ μεγα ἱερον Αφροδιτης Βυβλίης εν τῳ και τα οργια εξ Αδωνιν επιτελεουσι. εδαην δε και τα όργια. λεγουσι γαρ δη ων το έργον το ες Αδω νιν ύπο του συος, εν τη χώρῃ τῇ σφετερῃ γενεσθαι. και μνημην του πάθεος, τυπτονται τε έκαστου ετεος, και θρηνεουσι, και τα οργια επιτελεουσι. και σφισι μεγαλα πενθεα ανα την χωρην ἱσταται. επεαν δε αποτυψωνται τε, και αποκλαύσωνται, πρωτα μεν καταγίζουσι τῳ Αδωνιδι, όκως εοντι νεκυΐ. μετα δε, τῃ ἑτερῃ ἡμερῃ, ζωειν τε μιν μυθολογεουσι, και ες τον ηερα πεμπουσι, και τας κεφαλας ξυρεονται, όκως Αιγύπτιοι, αποθανοντος Απιος. γυναικων δε, όκοσαι ουκ εθέλουσι ξυρεεσθαι, τοιήνδε ζη Now, to comment allegorically on these fables, I would not say Platonically with Mr. Taylor, that "they relate in one part to the descent of a partial intellect into matter, and its condition while united with the dark tenement of body;" neither would 1, with Bryant, say that they refer solely to the deluge. I think that in Dionysus, Osiris, and Adonis, we may not only recognise the representative of Adam, the father of all, but also an intimation of the history of mankind, as the members (or family) of the Protogonus. We know that to Adonis was consecrated a garden,' as well as to the Egyptian Apis. Osiris, ravished by the serpent Typhon, torn in pieces, and his members scattered over the earth, may be supposed to represent the protopator dragged out of Paradise, by the guiles of Satan and his offspring, which may be considered figuratively as his members, spread over the world. And in this sense, perhaps, we may understand the expression of Orpheus, μεγαν αιθεροπλαγκτον, as applied to Protogonus, representative of the family of the great patriarch, the primeval race of man," who wandered at large under the whole heavens." By the lamentations of Isis and of Aphrodite, as well as by those of Demeter, and her wandering about in darkness by torchlight, may be denoted the misery and spiritual darkness that was brought on the earth, the terra mater, by the fall. In the Titans, (who were genus antiquum terraantiquum, id est primum, Serv.) we have a visible allusion to the people of the antediluvian world, and their wickedness and rebellious conduct, which drew on them destruction from heaven. After the deluge, the members of the original patriarch, the first Dionysus, were collected together and enveloped in the ark, in the person of Noah, the second or regenerated Dionysus, who may be considered as a representative of the person and family of the first; and through him, the present race of mankind sprang up out of the destruction of the former. Proserpine was ravished from the fields of Enna by Pluto, whom we must consider as the representative of Th' infernal serpent; he-whose guile, μην εκτελεουσι εν μιῃ ἡμέρῃ, επι πρησει της ώρης ίστανται. ἡ δε αγορη, μουνοισι ξείνοισι παρακεαται. και ὁ μισθος ες την Αφροδίτην, θυσιη γεγενηται. εισι δε ενιοι Βυβλίων, οἱ λεγουσι παρα σφισι τεθάφθαι τον Οσιριν τον Αιγυπτιον και τα πενθεα, και τα οργια, ουκ ες τον Αδωνιν, αλλ' ες τον Οσιριν παντα πρησσεσθαι, κ. τ. λ. Lucian. de Syria Dea, p. 658. Similar accounts are given by Procopius in Esaiam, cap. 18; and by Cyril, lib. iii. in Esaiam. 1 See Villoison, Anecdota Græca, tom. i. p. 13. 2 Plutarch. de Is. et Osir. |